137--S- WARNING FOR MISSING PRAYERS (NAMAZ) Part-2

prayers of our children and we should guide them and watch over them. May Allah Ta’ala protect us all from laziness in respect of prayer. Aameen

Shaitaan Runs Far Away

One person was walking through the jungle and shaitaan joined him. Therefore the person did not pray any of the five prayers. When he was getting ready to sleep, shaitaan said to him, “I want to leave you and go far away.” He asked about the reason for this. Shaitaan replied, “The reason is that I refused to do one prostration (Sajdah) and that was in front of Hazrat Adam alaihis salaam. You have failed to do many prostration’s in front of Allah Ta’ala today. I am afraid because my one refusal caused me to be punished with curses and that your refusal to do so many prostrations will result in a great punishment from Allah Ta’ala in which I will perish as well. (Makashifat Ul Quloob)

My Beloved Prophet sallalaho alaihe wasallam’s beloved devotees! A rejected one like shaitaan, who wears the curse of Allah Ta’ala, does not wish to be near a person that misses prayers.
Just think how bad a person is that does not perform prayers, that an accursed one like shaitaan runs away from him. Therefore, My Beloved Prophet sallalaho alaihe wasallam’s beloved devotees! Create a yearning to prostrate and do not be miserly in respect of prayers, otherwise Allah Ta’ala will entrap us in the difficulties of both worlds, and no one will be able to save us. May Allah Ta’ala look at all with Benevolence and sincerely enable us to respect the rights of prayer. Aameen.

Worse Than An Adulterer

A lady of Bani Israel came to Hazrat Musa alaihis salaam and said, “O Prophet of Allah! I have committed a grave sin, and I have asked for forgiveness as well. Please ask Allah Ta’ala to forgive me.” Hazrat Musa alaihis salaam asked, “What crime have you committed?” She said, “I committed adultery and a child was born from it. I killed the child.” Upon hearing this Hazrat Musa alaihis salaam said, “O wretched one, get out. Your evil may cause it to rain fire and burn all of us.” She became very disheartened and left. Then Hazrat Jibraeel alaihis salaam came and said, “O Musa alaihis salaam, Allah Ta’ala states that why did you turn away one that has repented? Have you not seen anyone commit a worse sin than this?” Hazrat Musa alaihis salaam asked, “Who can be worse than this woman?” Hazrat Jibraeel alaihis salaam replied, “The one that intentionally misses prayers is worse than this woman.” (Mukashifat Ul Quloob)

Punishments of Missing Salat, and The Reward of Doing it...

PUNISHMENTS...

Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, "A person neglecting his Salaah (even though he makes it up later) shall remain in Jahannam for a period of one huqb. A Huqb is equal to eighty years of three hundred and sixty days each, and a day in Akhirah shall equal one thousand years of this world." Huqb literally means a very long time; in most Ahadith it is explained as being eighty years as given above.

Abu al-Layth al-Samarqandi is responsible for the Hadith in which Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, "The name of a person who neglects even a single obligatory Salaah intentionally is written on the gate of Jahannam, which he must enter.”

Ibn Abbas (Radiallaho Anho) narrates that once Rasulullah (Sallallaho Alaihi Wassallam) said, “Ask Allah (Subhanahu wa Taala) to cause not anyone of us to be an unfortunate penniless.” He then said: “Do you know who is an unfortunate penniless?” At the request of the Sahabah he explained to them, saying, “An unfortunate penniless is he who neglects his Salaah. In Islam there is nothing for him.” In another Hadith it is said, “Allah (Subhanahu wa Taala) will not care a bit for the person who has been neglecting Salaah intentionally and for him shall be an awful punishment.


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REWARDS

Abu Zarr (Radiallaho Anho) narrates that once our Nabi (Sallallaho Alaihi Wassallam) came out of his house. It was autumn and the leaves were falling from the trees. He caught hold of a branch of a tree and its leaves began to drop in large number. At this he remarked, "O Abu Zarr! When a Muslim offers his Salaah to please Allah (Subhanahu wa Taala) his sins fall away from him just as these leaves are falling off this tree."


In autumn, usually, the leaves of the trees fall in large number, so much so that on some trees not a single leaf is left behind. The same is the effect of Salaah performed with sincerity and devotion. All the sins of the person offering Salaah are wiped off. It should, however, be remembered that according to scholars of Islamic law, only the smaller sins are forgiven by the performance of Salaah and such other practices. The major sins are not forgiven without repentance. We should, therefore, in addition to saying Salaah, be Particular about repenting and asking for Allah (Subhanahu wa Taala)'s forgiveness. Allah (Subhanahu wa Taala) may, however, pardon, by His bountiful Grace, even the major sins of any person, because of his Salaah

Salaah Washes Away Sins


Abu Hurairah (Radiallaho Anho) narrates that once Rasulullah (Sallallahu Alaihi Wassallam) asked his Sahabah, "Do you believe that dirt can remain on a person bathing five times a day in a stream running in front of his door?" "No," replied the Sahabah, "no dirt can remain on his body." Rasulullah (Sallallahu Alaihi Wassallam) remarked: "So, exactly similar is the effect of salaah offered five times a day. With the Grace of Allah (Subhanahu wa Taala) it washes away all the sins."


Jabir (Radiallaho Anho) narrates that he heard Rasulullah (Sallallahu Alaihi Wassallam) saying: "The likeness of five times daily salaah is of a deep stream running in front of the door of a person who bathes therein five times a day."


Running water is generally free from dirt, and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it clean. Salaah offered with due regard for its essentials similarly cleanses the soul of all sins. There are several Ahadith of the same meaning, though with slight variations in expression, narrated by different Sahabah of Rasulullah (Sallallahu Alaihi Wassallam) .


Abu Saeed Khudree (Radiallaho Anho) narrates that he heard Rasulullah (Sallallahu Alaihi Wassallam) saying: "Each of the five Salaah covers up the sins committed since the salaah preceding it. To explain, let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his house and, on his return from the job, he takes a bath in each stream. The effect of five times daily salaah is quite similar. Any sins of omission and commission between two Salaah are forgiven on account of asking for Allah (Subhanahu wa Taala) forgiveness and repentance in each salaah."


Rasulullah (Sallallahu Alaihi Wassallam) through such examples aims at impressing that salaah has the wonderful power of removing the sins. If we fail to avail of Allah (Subhanahu wa Taala) Rahmah, surely we ourselves are the losers.


To err is human. We are likely to commit innumerable acts displeasing Allah (Subhanahu wa Taala) and deserve thereby His wrath and punishment. But look how merciful our dear Allah (Subhanahu wa Taala) is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favor. Our Allah (Subhanahu wa Taala) is always eager to show us His mercy on very small matters. It is said in a Hadith that if a person goes to bed with the intention of getting up for Tahajjud and ,by chance, does not wake up, he receives the full reward for Tahajjud, although he has been enjoying his sleep at the time of Tahajjud. How boundless is the grace of Allah (Subhanahu wa Taala) and what a tremendous loss and deprivation if we do not receive blessings from such a Giver.

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Neglecting prayer out of laziness

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If you do not pray salat out of laziness on purpose, are you a kafir or just a bad Muslim? Please answer.

Published Date: 1999-09-14

Praise be to Allaah.

Imaam Ahmad said that the one who does not pray because of laziness is a kaafir. This is the more correct view and is that indicated by the evidence of the Book of Allaah and the Sunnah of His Messenger, and by the words of the Salaf and the proper understanding. (Al-Sharh al-Mumti’ ‘ala Zaad al-Mustanqi’, 2/26).

Anyone who examines the texts of the Qur’aan and Sunnah will see that they indicate that the one who neglects the prayer is guilty of Kufr Akbar (major kufr) which puts him beyond the pale of Islam.

Among the evidence to be found in the Qur’aan is:

The aayah (interpretation of the meaning):

“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaat (Iqaamat-as-Salaat) and give Zakaat, then they are your brethren in religion.” [al-Tawbah 9:11]

The evidence derived from this aayah is that Allaah defined three things that the Mushrikeen have to do in order to eliminate the differences between them us: they should repent from shirk, they should perform prayer, and they should pay zakaah. If they repent from shirk but they do not perform the prayer or pay zakaah, then they are not our brethren in faith; if they perform the prayer but do not pay zakaah, then they are not our brethren in faith. Brotherhood in religion cannot be effaced except when a person goes out of the religion completely; it cannot be effaced by fisq (immoral conduct) or lesser types of kufr.

Allaah also says (interpretation of the meaning):

“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell. Except those who repent and believe (in the Oneness of Allaah and His Messenger Muhammad), and work righteousness. Such will enter Paradise and they will not be wronged in aught.” [Maryam 19:59-60]

The evidence derived from this aayah is that Allaah referred to those who neglect the prayer and follow their desires, Except those who repent and believe, which indicates that at the time when they are neglecting their prayers and following their desires, they are not believers.

The evidence of the Sunnah that proves that the one who neglects the prayer is a kaafir includes the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Between a man and shirk and kufr there stands his neglect of the prayer.” (Narrated by Muslim in Kitaab al-Eemaan from Jaabir ibn ‘Abd-Allaah from the Prophet (peace and blessings of Allaah be upon him)).

It was narrated that Buraydah ibn al-Husayb (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘The covenant that distinguishes between us and them is the prayer, and whoever neglects it has disbelieved (become a kaafir).’” (It was narrated by Ahmad, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah). What is meant here by kufr or disbelief is the kind of kufr which puts a person beyond the pale of Islam, because the Prophet (peace and blessings of Allaah be upon him) made prayer the dividing line between the believers and the disbelievers. It is known that the community of kufr is not the same as the community of Islam, so whoever does not fulfil this covenant must be one of the kaafireen (disbelievers).

There is also the hadeeth of ‘Awf ibn Maalik (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “The best of your leaders are those whom you love and who love you, who pray for you and you pray for them. The worst of your leaders are those whom you hate and who hate you, and you send curses on them and they send curses on you.” He was asked, “O Messenger of Allaah, should we not fight them by the sword?” He said, “Not as long as they are establishing prayer amongst you.”

This hadeeth indicates that those in authority should be opposed and fought if they do not establish prayer, but it is not permissible to oppose and fight them unless they make a blatant show of kufr and we have evidence from Allaah that what they are doing is indeed kufr. ‘Ubaadah ibn al-Saamit said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) called us and we gave bay’ah (oath of allegiance) to him. Among the things that we pledged to do was to listen and obey him both when we felt enthusiastic and when we were disinclined to act, both at times of difficulty and times of ease, and at times when others were given preference over us, and that we would not oppose those in authority. He said: ‘unless they made a blatant show of kufr and you have evidence from Allaah that what they are doing is indeed kufr.’” (Agreed upon). On this basis, their neglecting the prayer, for which the Prophet (peace and blessings of Allaah be upon him) said we should oppose them and fight them by the sword, constitutes an act of blatant kufr for which we have evidence from Allaah that it is indeed kufr.

If someone were to say: is it not permissible to interpret the texts about a person who neglects prayer being a kaafir as referring to the one who neglects the prayer because he does not think it is obligatory?

We would say: it is not permissible to interpret the texts in this way because there are two reservations about this interpretation:

it involves ignoring the general description that the Lawgiver took into consideration and to which the ruling was connected. The ruling that the person who neglects prayer is a kaafir is connected to the action of neglecting prayer, not to his denial of it being obligatory. Brotherhood in religion is based on performing the prayer, not on whether a person declares it to be obligatory. Allaah did not say, “If they repent and state that the prayer is obligatory”, and the Prophet (peace and blessings of Allaah be upon him) did not say “Between a man and shirk and kufr there stands his denial that the prayer is obligatory” or “The covenant that distinguishes between us and them is our statement that the prayer is obligatory, so whoever denies that it is obligatory has disbelieved.” If this is what Allaah and His Messenger had meant, then not stating it clearly would have contradicted what is said in the Qur’aan. For Allaah says (interpretation of the meaning):

“And We have sent down to you the Book (the Qur’aan) as an exposition of everything” [al-Nahl 16:89]

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them” [al-Nahl 16:44]

It is not correct to refer to a reason which the Lawgiver did not make a factor in ruling a person to be a kaafir, because if a person who does not have the excuse of ignorance denies that the five daily prayers are obligatory then he is deemed to be a kaafir, whether he prays or not. If a person performs the five daily prayers, fulfilling all the conditions of prayer and doing all the actions that are obligatory or mustahabb, but he denies that the prayers are obligatory with no valid reason for doing so, then he is a kaafir, even though he is not neglecting the prayers. From this it is clear that it is not correct to interpret the texts about neglecting the prayers as referring to denying that they are obligatory. The correct view is that the person who neglects the prayer is a kaafir who is beyond the pale of Islam, as is clearly stated in the report narrated by Ibn Abi Haatim in his Sunan from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) exhorted us: ‘Do not associate anything in worship with Allaah, and do not neglect the prayer deliberately, for whoever neglects the prayer deliberately puts himself beyond the pale of Islam.” Moreover, if we interpret the ahaadeeth about neglecting the prayer as referring to a denial that it is obligatory, there would be no point in the reports referring specifically to the prayer, because this ruling applies equally to zakaah, fasting and Hajj – whoever neglects any of these, denying that it is obligatory, is a kaafir, if he does not have the excuse of ignorance.

Just as the one who neglects the prayer is deemed to be a kaafir on the basis of the evidence of the texts and reports, so he may also be deemed to be a kaafir on the basis of rational analysis. How can a person be a believer if he neglects the prayer which is the pillar of religion, and when there are aayaat and ahaadeeth urging us to perform prayer which make the wise believer rush to do the prayer, and when there are aayaat and ahaadeeth warning against neglecting it, which make the wise believer scared to ignore the prayer? Once we have understood this, a person cannot be a believer if he neglects the prayer.

If a person were to say: can we not interpret kufr in the case of one who neglects the prayer as meaning a lesser form of kufr (kufr al-na’mah) rather than the kind of kufr which puts a person beyond the pale of Islam (kufr al-millah)? Or can we not interpret it as being less than Kufr Akbar (major kufr) and more like the kufr referred to in the ahaadeeth, “There are two qualities that exist among people which are qualities of kufr: slandering people’s lineage and wailing over the dead” and “Trading insults with a Muslim is fisq (immoral conduct) and exchanging blows with him is kufr”, etc.?

We would say that this interpretation is not correct for a number of reasons:

The Prophet (peace and blessings of Allaah be upon him) made prayer the dividing line between kufr and faith, between the believer and the disbeliever. This is where he drew the line, and the two things are quite distinct and do not overlap.

Prayer is one of the pillars of Islam, so when the person who neglects it is described as a kaafir, this implies the kind of kufr that puts a person beyond the pale of Islam, because he has destroyed one of the pillars of Islam. This is a different matter from attributing kufr to a person who does one of the actions of kufr.

There are other texts which indicate that the kufr of the one who neglects the prayer is the kind of kufr which puts a person beyond the pale of Islam, so what is meant here by kufr should be interpreted according to the apparent meaning, so as avoid contradictions between the texts.

The description of kufr in those ahaadeeth is different. Concerning neglecting the prayer, the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr.” Here the word kufr is preceded in the original Arabic by the definite article “al”, which indicates that what is referred to here is the reality of kufr. This is in contrast to the other ahaadeeth where kufr is referred to without the definite article, or in a verbal form, which indicates that this is a part of kufr or that the person has disbelieved by doing this action, but it is not the absolute kufr which places a person beyond the pale of Islam.

Shaykh al-Islam Ibn Taymiyah said in his book Iqtidaa’ al-Siraat al-Mustaqeem (p. 70, Al-Sunnah Al-Muhammadiyyah edn.), concerning the hadeeth of the Messenger (peace and blessings of Allaah be upon him) ““There are two qualities that exist among people which are qualities of kufr”:

“The phrase ‘which are qualities of kufr’ means that these two qualities which exist among people are qualities of kufr because they are among the deeds of kufr and they exist among people. But not everyone who has a part of kufr becomes a kaafir because of it, unless there exists in his heart the reality of kufr. Similarly, not everyone who has a part of faith becomes a believer because of it, unless there exists in his heart the essential reality of faith. So there is a distinction between kufr that is preceded [in the original Arabic] by the definite article “al”, as in the hadeeth ‘Between a man and shirk and kufr there stands nothing but his neglecting the prayer’, and kufr that is not preceded by the definite article but is used in an affirmative sense.’”

So it is clear that the person who neglects the prayer with no excuse is a kaafir who is beyond the pale of Islam, on the basis of this evidence. This is the correct view according to Imaam Ahmad, and it is one of the two opinions narrated from al-Shaafa’i, as was mentioned by Ibn Katheer in his tafseer of the aayah (interpretation of the meaning):

“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts” [Maryam 19:59]

Ibn al-Qayyim mentioned in his book Al-Salaah that it was one of the two views narrated from al-Shaafa’i, and that al-Tahhaawi narrated it from al-Shaafa’i himself.

This was also the view of the majority of the Sahaabah, indeed many narrated that there was consensus among the Sahaabah on this point. ‘Abd-Allaah ibn Shaqeeq said: the companions of the Prophet (peace and blessings of Allaah be upon him) did not think that neglecting any deed made a person a kaafir, apart from neglecting the prayer. This was reported by al-Tirmidhi and al-Haakim, who classed it as saheeh according to the conditions of (al-Bukhaari and Muslim). Ishaaq ibn Raahawayh, the well known imaam, said, It was reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him) that the one who neglects the prayer is a kaafir. This was also the view of the scholars from the time of the Prophet (peace and blessings of Allaah be upon him) until the present day: that the person who deliberately neglects the prayer with no valid excuse, until the time for that prayer is over, is a kaafir. Ibn Hazm said that it was reported from ‘Umar, ‘Abd al-Rahmaan ibn ‘Awf, Mu’aadh ibn Jabal, Abu Hurayrah and others among the Sahaabah. He said: “We do not know of any opposing view among the Sahaabah.” Al-Mundhiri narrated this from him in Al-Targheeb wa’l-Tarheeb, and added more names of Sahaabah: ‘Abd-Allaah ibn Mas’ood, ‘Abd-Allaah ibn ‘Abbaas, Jaabir ibn ‘Abd-Allaah and Abu’l-Dardaa’ – may Allaah be pleased with them. He said: apart from the Sahaabah, there are also Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, ‘Abd-Allaah ibn al-Mubaarak, al-Nakha’i, al-Hakam ibn ‘Utaybah, Ayyoob al-Sakhtayaani, Abu Daawood al-Tayaalisi, Abu Bakr ibn Abi Shaybah, Zuhayr ibn Harb and others.

And Allaah knows best.

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Waking up for Fajr and the Punishment for Missing Prayers:

For many Muslims, fajr prayer can be the most challenging one. In that vein, there are many hadiths that speak to the great reward and blessing entailed in waking up for fajr prayer.
Abu Zuhayr 'Umara ibn Ruwayba said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one who used to pray before the rising of the sun and before its setting will enter the Fire," meaning Fajr and 'Asr." [Muslim]
Jundub ibn Sufyan reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who prays the Subh prayer is in Allah's keeping. O son of Adam, watch out that Allah does not demand from you anything that is in His keeping." [Muslim]
Conversely, deliberately missing prayers is an enormity, an action that is both punishable by a legal penalty in this world, and divine punishment in the Hereafter.
The Prophet, peace be upon him, said, "The agreement that is between us and them is the prayer: whoever leaves it has disbelieved."
In another hadith, it is narrated on the authority of Abu Zubair that he heard Jabir b. 'Abdullah saying, 'I heard the Messenger of Allah (may peace and blessings be upon him) observing this, "Between man and polytheism and unbelief is the abandonment of salat." [Muslim]
Salat is a pillar of our faith, and there is no such thing as doing too much to ensure that this pillar stands.
Remember that actions are rewarded according to intention. If your alarm clock is not helping, I suggest you use the "buddy system." If you live with family or friends, have someone knock on your door and make sure you're awake. Even if they have to sprinkle some water on your face, have them do that.
If you live alone, then have a reliable friend or family member call you. Set your phone to its loudest ring and place it outside your bedroom, preferably right by the bathroom door. Leave your door open so you can hear it. If you have a cell phone, make sure that your helper calls both phones. Have this person call back as many times as necessary for you to wake up. Also, try to go to bed early, so you can make it to the masjid in the morning.

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "And if they only knew what was in the prayers of 'Isha' and Subh [fajr], they would come to them even if they had to crawl." [Agreed upon]

Thirty-sixth Greater Sin: Omitting Prayer Intentionally

The thirty-sixth greater sin is to omit prayer intentionally. The traditions of Imam Taqi (a.s.), Imam Riďa (a.s.) Imam Mūsa Kadhim (a.s.) and Imam Ja’far as-Sadiq (a.s.) (mentioned in Abdul Azīm’s Sahifa) support this view. This fact is also confirmed by the tradition of Amir ul-Mu’minīn (a.s.). In Islam prayer is an obligatory duty which has to be performed without fail. Anyone who does not offer prayer considering it non-obligatory is an infidel and outside the pale of Islam. To deny prayer is to deny the Holy Prophet (S) and to deny the Holy Qur’an and such a person is an unbeliever. Many traditions have been recorded in this connection1
Imam Ja’far as-Sadiq (a.s.) says,
A person came to the Holy Prophet (S) and begged him for a moral lesson. The Messenger of Allah (S) said, “Do not omit prayer intentionally because whoever leaves prayer voluntarily has exited from the pale of Islam.2
The Messenger of Allah (S) says:
“The thing that turns a Muslim into Kafir is to omit prayer intentionally or to offer prayer considering it insignificant and unimportant.”3
The Holy Prophet (S) also says,
“There is no difference between faith and infidelity except the omitting of prayer4
Allamah Majlisi (r.a.) writes in the commentary of al-Kāfi that some of these traditions emphasise that to omit all or some obligatory acts is infidelity. This itself is one of the connotations of ‘Kufr’ as recorded in ayats and traditions. It is mentioned, ‘One who intentionally omits prayer is a Kafir, one who doesn’t pay Zakat is a Kafir one who omits Hajj is a Kafir.’
In the traditions omitting obligatory acts is not separately mentioned as a greater sin. This is perhaps so, because when a person commits an act which is Harām, he is under some compulsion, either emotional or physical or social or of some other need which he seeks to fulfil. For example a person may commit fornication due to a physical urge; or under the influence of anger he may use foul language or may even commit murder and do injustice to others in many other ways. But in the case of omitting obligatory acts and particular prayers, there are no such compulsions. Obligatory acts are avoided by those who consider religious commands insignificant and attach no importance to them; and this amounts to denial of the Almighty.
In the tradition which equates omitting prayers to infidelity it may be argued that a person may avoid Hajj and Zakat for being a miser, or he may not fast out of concern for his health or because the idea of hunger and thirst deters him. But as far as prayer is concerned, there is not a single factor that can come in the way of a person offering prayer to the Creator, except that he considers religion insignificant and takes prayers lightly.
Sadūq (r.a.) quotes a tradition from Imam Ja’far as-Sadiq (a.s.) wherein it was asked from the Imam (a.s.) why adulterers and drunkards are not called Kafirs while one who omits prayer is labelled so? Imam (a.s.) said, “Adultery etc. are committed when a person is subdued with sensuality but prayer is not omitted except that it was considered insignificant because one who commits adultery, does so to derive pleasure but one who leaves prayer does not get any pleasure.”
The above hadith proves that if one leaves an obligatory duty considering religion unimportant one is a kafir. The Messenger of Allah (S) says,
“One who considers prayers light (insignificant) is not from us.” Another hadith mentions that such a person will not get the intercession of Ahl ul-Bayt (a.s.). “And one who consumes intoxicants is not from us and by Allah one who drinks wine will not be able to arrive at the Pool of Kawthar.”5
In his last moments, Imam Ja’far as-Sadiq (a.s.) has been recorded to have said,
“Our intercession will not reach those who consider prayer light (insignificant).”6
It may be mentioned that a person who accepts that prayer has been prescribed by the Almighty and he believes in the prophethood and in the message of the Seal of the prophets (S), but fails to offer prayers due to sheer laziness, is not considered an unbeliever, but a transgressor.

Misunderstanding of some stupid people

When those who do not pray are warned and exhorted to pray and asked why they do not pray, they say that the Almighty Allah (S.w.T.) is not in need of their prayer. These thoughts are inspired by Shaitan. The fact is that these people believe that they are not in need of Allah (S.w.T.). They do not realize that they owe their very existence to Allah (S.w.T.)’s mercy and they function because they are always surrounded by divine favours. This attitude prompts them to give up all acts of thankfulness and service to their Benefactor. Their refusal to pray is due to hard heartedness, stubbornness and injustice. Accordingly Allah (S.w.T.) will also give them the destination they deserve (hell) and reward the obedient in the abode of peace.

Promise of chastisement in the Qur’an

There are numerous Qur’anic Verses that emphasise the importance of Prayer and the certainty of Divine chastisement for neglect. A few of these ayats are given below:
“In gardens, they shall ask each other. About the guilty: What has brought you into hell? They shall say: We were not of those who prayed; And we used not to feed the poor; And we used to enter into vain discourse with those who entered into vain discourses. And we used to call the day of judgment a lie.” (Surah al-Muddaththir 74:40-46)
“So he did not accept the truth, nor did he pray, But called the truth a lie and turned back, Then he went to his followers, walking away in haughtiness.” (Surah al-Qiyāma 75:31-33)
“Nearer to you (is destruction) and nearer, Again (consider how) nearer to you and nearer.” (Surah al-Qiyāma 75:34-35)
Some commentators of Qur’an explain that ‘destruction’ is ‘wael’ (a place in hell). And the repetition of word ‘nearer’ four times is for emphasis. Or the four repetitions may signify four stages of destruction: Once in this world, second the punishment of grave, terror in Qiyāma and fourth the everlasting stay in Hell.
In Surah al-Mā’ūn, the Almighty remarks,
“And wael (woe) to the praying ones, who are unmindful of their prayers, who do (good) to be seen.” (Surah al-Mā’ūn 107: 4–6)
‘Waelun’ (terrible punishment) is for those who are unmindful about prayers; prayer which is a pillar of faith and the dividing line between belief and disbelief. ‘Waelun’ is one of the sections of Hell, or a well situated in Hell. It is also used as a word denoting terrible punishment the ‘Un’ which is added at the end makes it a superlative.
The Almighty Lord says in Surah Maryam,
“But there came after them an evil generation, who neglected prayers and followed sensual desires, so they will meet perdition.” (Surah Maryam 19: 59)
The word ‘gayya’ which is translated as ‘perdition’ above is a valley in Hell where the punishment is far more severe than other areas. Even the inmates of Hell seek Allah (S.w.T.)’s refuge from this punishment. Ibn Abbas has related that, ‘There is a serpent in this valley which is sixty day’s journey long and thirty day’s journey wide. Since the day it was created it has opened it’s mouth only to swallow those who neglect prayer and those who drink.” Allah (S.w.T.) the Almighty remarks in Surah ar-Rūm,
“…And keep up prayer and be not of the polytheists…” (Surah ar-Rūm 30: 31)
This verse implies that a person who neglects prayer is at par with the idol worshippers and polytheists.

Fifteen terrible Consequences in the life and the Hereafter for those who neglect prayer

The Messenger of Allah (S) says that a person who neglects prayer and is lazy in its fulfilment is punished with fifteen calamities by Allah. Of these, six are related to this life, Three are with regard to the time of death, Three occur in the grave and Three calamities strike him in Qiyāma. That is when he will emerge from his grave (for the final accounting). The six calamites with regard to this life are:
1. The Almighty Allah reduces his life span.
2. And He terminates his sustenance.
3. He makes the signs of righteousness to disappear from his face.
4. None of his good deeds will be accepted and he will not be rewarded for them.
5. His invocations will not be accepted.
6. The supplications of righteous people will not benefit him.
The Three calamities to befall him at the time of death are:
1. He will die a death of degradation and disgrace.
2. He will die in hunger
3. He will die in a state of such a terrible thirst that even if he were to drink all the streams of the earth his thirst will not be quenched.
And the Three punishments that he will suffer in the grave are:
1. An angel will be appointed over him to give him squeeze and chastise him.
2. His grave will be made narrow.
3. His grave will be dark and horrifying.
And the Three calamities with regard to Qiyāma are as follows:
1. The angel will be dragging him for accounting in such a way that other people will be a witness to it.
2. His accounting will be very strict.
3. The Almighty Allah will not look at him with mercy, will not purify him and there is a terrible punishment for him.

The Most Important Religious Obligations

Hazrat Imam Ja’far as-Sadiq (a.s.) says,
“In Qiyāma the first thing that one has to account for is one’s prayer. If it is accepted, his other good deeds will be accepted too. And if it is rejected his other good deeds will be rejected too.”7
Muawiyah Ibn Wahab asked Imam Ja’far as-Sadiq (a.s.), “Which is that meritorious deed that brings one closer to his Lord?” Imam (a.s.) replied,
“After the Marefat (recognition) of Allah, the Prophet and Imam no deed is superior to Prayer. Don’t you see that the righteous slave of Almighty, Hazrat Isa (a.s.) said, ‘As far as I am alive, the Almighty Allah has commanded me to pray and pay the poor-rate’? The Holy Prophet (S) was queried regarding the Best of deeds and he replied: Of all the good deeds the best is a prayer that is offered at the earliest hour.”8
Hazrat Imam Muhammad Baqir (a.s.) says:
“Prayer is a pillar of faith, it is like the centrepole of the tent. As far as it is fulfilled, the ropes and pegs remain taut. When this centre pole does not remain straight or is broken, the other ropes and pegs also loosen from their places and the tent collapses.”9
In the same way all the good deeds and acts of worship are connected to Prayers. Such that if this (Prayer) is neglected the other good deeds will also be wasted.
Imam Ja’far as-Sadiq (a.s.) comments on the Verse,
“…and whoever denies faith, his work indeed is of no account…” (Surah al-Mā’ida 5:5)
Imam (a.s.) says,
“This ayat denotes those who neglect prayer without any disability or problem.”10
Hazrat Imam Muhammad Baqir (a.s.) says,
“The foundation of Islam is based on five things: Upon the prayer and Zakat and Hajj and Fasting and Wilāyat.”11
Zurarah asked Imam (a.s.) which of these were the most superior. Imam (a.s.) replied,
“It is Wilāyat, Because Wilāyat of Āle Muhammad (a.s.) is the key to other things. And after Wilāyat the most superior is Prayer. Because the Messenger of Allah (S) has said, ‘The Prayer is the Pillar of your religion.”
The Messenger of Allah (S) said,
“When the day of Judgement is established a serpent of the species of scorpion will emerge from Hell. Its head will be on the seventh heaven and its tail will reach lower than the earth. Its mouth will be wide open from the west to the east. He will say, ‘Where are those who warred against Allah and his Messenger?’ Then Jibrīl the trustworthy will descend and ask him as to what people he wanted. The serpent will reply, “I want five groups of people. Those who neglected prayer, those who didn’t pay Zakat, those who took usury, the drunkards and those who talk of worldly things in the Masjids. (Meaning Harām conversation. For example the backbiting of Muslims and falsely accusing them, or to start an illegal practice, praising an oppressor or praising a person who doesn’t deserve this praise, or criticising a person who is free from blame.)12
The Messenger of Allah (S) also said,
“There is a valley in Hell and the inmates of Hell scream 70000 times daily due to the severity of its punishment. There is a house of fire therein and this house has a well of fire. In this well is a casket which houses a thousand headed snake. Each of the head has a thousand mouths and each mouth has a thousand fangs and each of the fangs is one thousand metres long.”
Anas said, “O Messenger of Allah (S), for whom is this punishment reserved?” The Prophet (S) replied,
“For those who imbibe wine and those who omit Prayers.”
Numerous traditions have reached us describing the severity of the punishment for neglecting Prayer but we think the above mentioned ones shall suffice for our purpose.

Helping those who omit Prayer

Many traditional reports mention terrible consequences for those who help and assist the people who neglect prayer. As mentioned by the Messenger of Allah (S),
“One who helps the neglecter of Prayer by giving him food or cloth acts as if he has murdered 70 prophets, the first of whom being Adam (a.s.) and the last Hazrat Muhammad Mustafa (S).”13
He (S) also said,
“One who gives a draught of water to the neglecter of prayer, acts as if he has made war against me and battled with all the prophets.”14
The Holy Prophet is also reported to have stated,
“One who laughs with the neglecter of prayer, it is as if he has demolished the Ka’ba 70 times.”15
Obviously the general implication of these traditions is that if help and assistance given to a person, who neglects prayers, makes him complacent about his lapse and he continues to neglect his prayer; or if this assistance encourages him to be even more neglectful, then such help should not be given. And indeed whenever helping the sinner induces him to sin more, it is absolutely Harām. And from the point of view of Nahy Anil Munkar it is obligatory not to render such a person any help.
It may also be that helping or not helping does not have any effect on the person who neglects prayers. In this case it is not clear whether one should withhold help. There is a possibility that some assistance may in fact encourage a person to start praying or to stop sinning, in which case, needless to say, helping becomes obligatory.